Maximos Confessor, Selections from the "Mystagogy"

ST. MAXIMOS: Quaestiones ad Thalassium 59 .
Provisional Text. Catechism for the Universal Church, “Commissio ad Catechismum Redigendum Pro Ecclesia Universali.” Nov. 3, 1989, no,137, p. 191,

QUESTION 59.8	59 Ἐρώτησις νθ
cited in Proto-Catechism
St. Maximus the Confessor distinguishes:
“The divine and inconceivable joy that God creates when he is united by grace to those who are worthy of it, and the inexpressible anguish (Rom 2:9) that is caused by the privation of that joy when he is united without that grace to those who are unworthy. For God is united to all (1 Cor 15:28), according to that quality of the inner disposition of each person”	ὑπὲρ φύσιν δὲ λέγω τὴν θείαν καὶ ἀνεννόητον ἡδονήν͵ ἣν ποιεῖν πέφυκεν ὁ θεὸς φύσει κατὰ τὴν χάριν τοῖς ἀξίοις ἑνούμενος͵ παρὰ φύσιν δὲ τὴν κατὰ στέρησιν ταύτης συνιστα μένην ἀνεκλάλητον ὀδύνην͵ ἣν ποιεῖν εἴωθεν ὁ θεός͵ φύσει παρὰ τὴν χάριν τοῖς ἀναξίοις ἑνούμενος.

Another Translation of 59.8	more of text:
For nature does not possess the principles of realities that transcend nature, just as it does not possess the laws of things that are contrary to nature.	Οὐκ ἔχει γὰρ ἡ φύσις τῶν ὑπὲρ φύσιν τοὺς λόγους͵ ὥσπερ οὐδὲ τῶν παρὰ φύσιν τοὺς νόμους·
When I say “realities that transcend nature,” I mean the divine and incomprehensible pleasure of God, which God inherently brings about by nature when He unites Himself according to grace to those who are worthy. When, on the other hand, I say “things that are contrary to nature,” I mean the privation of grace producing unspeakable pain and suffering, which God is accustomed to bring about by nature when He unites Himself contrary to grace to those who are unworthy.	ὑπὲρ φύσιν δὲ λέγω τὴν θείαν καὶ ἀνεννόητον ἡδονήν͵ ἣν ποιεῖν πέφυκεν ὁ θεὸς φύσει κατὰ τὴν χάριν τοῖς ἀξίοις ἑνούμενος͵ παρὰ φύσιν δὲ τὴν κατὰ στέρησιν ταύτης συνιστα μένην ἀνεκλάλητον ὀδύνην͵ ἣν ποιεῖν εἴωθεν ὁ θεός͵ φύσει παρὰ τὴν χάριν τοῖς ἀναξίοις ἑνούμενος.




For God, in a manner known only to Himself, by uniting Himself to all in accordance with the quality of the disposition that underlies each, imparts perception to each one, inasmuch as each one was formed by Himself for the reception of Him who at the end of the ages will be completely united to all.	τοῖς πᾶσιν ἑνούμενος ὡς οἶδεν αὐτός͵ τὴν αἴσθησιν ἑκάστῳ παρέχεται καθώς ἐστιν ἕκαστος ὑφ΄ ἑαυτοῦ διαπεπλασμένος πρὸς ὑποδοχὴν τοῦ πάντως πᾶσιν ἑνωθησομένου κατὰ τὸ πέρας τῶν αἰώνων.

	59.9 Σωτηρίαν δὲ ψυχῶν͵ ὡς οἶμαι͵ τυχὸν ὁ τῶν ἀποστόλων ἀκρότατος ἔφη Πέτρος͵ ὡς πίστεως τέλος͵ τῶν ὑπὲρ φύσιν τὴν μέθεξιν·



THE WHOLE of 59.8 is very valuable
QUESTION 59.8	59 Ἐρώτησις νθ
59.8. “The salvation of souls,” properly speaking, “is the aim of faith.”³°	59.8. Σωτηρία δὲ τῶν ψυχῶν κυρίως ἐστὶ τὸ τέλος τῆς πίστεως·
The aim of faith is the true revelation of the object of one’s faith.	τέλος δὲ πίστεώς ἐστιν ἡ τοῦ πιστευθέντος ἀληθὴς ἀποκάλυψις·
The true revelation of the object of one’s faith is the ineffable relation of mutual love with that object according to the measure of each one’s faith.	ἀληθὴς δὲ τοῦ πιστευθέντος ἐστὶν ἀποκάλυψις ἡ κατὰ ἀναλογίαν τῆς ἐν ἑκάστῳ πίστεως ἄρρητος τοῦ πεπιστευμένου περιχώρησις·
The relation of mutual love with the object of faith is the final return of the faithful to their own beginning.	περιχώρησις δὲ τοῦ πεπιστευμένου καθέστηκεν ἡ πρὸς τὴν ἀρχὴν κατὰ τὸ τέλος τῶν πεπιστευκότων ἐπάνοδος·
The final return of the faithful to their own beginning is the fulfillment of every desire.	ἡ δὲ πρὸς τὴν οἰκείαν ἀρχὴν κατὰ τὸ τέλος τῶν πεπιστευκότων ἐπάνοδός ἐστιν ἡ τῆς ἐφέσεως πλήρωσις·
The fulfillment of desire is the ever-moving rest around the object of desire by those who desire it.³¹	ἐφέσεως δὲ πλήρωσίς ἐστιν ἡ περὶ τὸ ἐφετὸν τῶν ἐφιεμένων ἀεικίνητος στάσις·
The ever-moving rest around the object of desire by those who desire it is the perpetual enjoyment of the object of desire unbroken by any interval.³²	ἀεικίνητος δὲ στάσις ἐστὶν ἡ τοῦ ἐφετοῦ διηνεκής τε καὶ ἀδιάστατος ἀπόλαυσις·
Perpetual enjoyment of the object of desire unbroken by any interval is participation in divine realities that transcend nature.	ἀπόλαυσις δὲ διηνεκὴς καὶ ἀδιάστατος ἡ τῶν ὑπὲρ φύσιν θείων καθέστηκε μέθεξις·
Participation in divine realities that transcend nature is the likeness” of the participants to the participable.	μέθεξις δὲ τῶν ὑπὲρ φύσιν θείων ἐστὶν ἡ πρὸς τὸ μετεχόμενον τῶν μετεχόντων ὁμοίωσις·
The likeness of participants to the participable is the actualized identity of the participants with the participable, which they receive through the likeness.	ἡ δὲ πρὸς τὸ μετεχόμενον τῶν μετεχόντων ὁμοίωσίς ἐστιν ἡ κατ΄ ἐνέργειαν πρὸς αὐτὸ τὸ μετεχόμενον τῶν μετεχόντων δι΄ ὁμοιότητος ἐνδεχομένη ταυτότης·
The actualized identity of participants with the participable received through the likeness is the divinization of those made worthy of it.	ἡ δὲ τῶν μετεχόντων ἐνδεχομένη κατ΄ ἐνέργειαν δι΄ ὁμοιότητος πρὸς τὸ μετεχόμενον ταυτότης ἐστὶν ἡ θέωσις τῶν ἀξιου μένων θεώσεως·
Divinization, to state the matter briefly, is the compass and limit of all times and ages, and of everything that exists within them.	ἡ δὲ θέωσίς ἐστι καθ΄ ὑπογραφῆς λόγον πάντων τῶν χρόνων καὶ τῶν αἰώνων καὶ τῶν ἐν χρόνῳ καὶ αἰῶνι περιοχὴ καὶ πέρας·
The compass and limit of times and ages and of everything within them is the unity unbroken by any interval, among those who are being saved, of the true and proper beginning with the true and proper end.[⁴¹	περιοχὴ δὲ καὶ πέρας τῶν χρόνων καὶ τῶν αἰώνων ἐστὶ καὶ πάντων τῶν ἐν αὐτοῖς ἡ τῆς ἀκραιφνοῦς καὶ κυρίως ἀρχῆς πρὸς τὸ κυρίως τέλος καὶ ἀκραιφνὲς ἐν τοῖς σῳζομένοις ἀδιάστατος ἑνότης·
The unity unbroken by any interval, among those being saved, of the true beginning with the true end, is the surpassing ecstasy[⁵¹ of those who by nature are essentially measured by a beginning and an end.³⁴	ἀδιάστατος δὲ τῆς ἀκραιφνοῦς ἀρχῆς τε καὶ τέλους ἑνότης ἐν τοῖς σῳζομένοις ἐστὶν ἡ κρείττων τῶν οὐσιωδῶς ἀρχῇ τε καὶ τέλει μεμετρημένων τῶν κατὰ φύσιν ἔκβασις·
The ecstasy of those who by nature are circumscribed by a beginning and an end is the immediate and infinite activity of God, which is all-powerful and transcends all power, and which is infinitely active among those made worthy to pass beyond—in a superior sense—the things of nature.	ἔκβασις δὲ τῶν κατ΄ ἀρχὴν καὶ τέλος περιγεγραμμένων ἐστὶν ἡ ἄμεσος καὶ ἄπειρος καὶ ἐπ΄ ἄπειρον ἐν τοῖς ἀξιω θεῖσι τῆς κατὰ τὸ κρεῖττον νοουμένης τῶν κατὰ φύσιν ἐκβάσεως ἐνέργεια τοῦ θεοῦ πανσθενὴς καὶ ὑπερδύναμος·
The immediate and infinite activity of God, which is infinitely active, and which is all-powerful and transcends all power, is the ineffable and beyond ineffable pleasure and joy of those who, in their union with God beyond all language and concepts, are the recipients of God’s activities—a joy which is absolutely impossible for intellect, reason, thoughts, or words, or anything else in the nature of created beings to capture or express.	ἄμεσος δὲ καὶ ἄπειρος καὶ ἐπ΄ ἄπειρον ἐνέργεια τοῦ θεοῦ πανσθενής ἐστι καὶ ὑπερδύναμος ἡ κατὰ τὴν ἄφθεγκτον καὶ ὑπὲρ νόησιν ἕνωσιν ἄρρητός τε καὶ ὑπεράρρητος ἡδονὴ καὶ χαρὰ τῶν ἐνεργουμένων͵ ἧς οὐκ ἔστι νοῦν ἢ λόγον παντάπασιν ἢ νόησιν ἢ ῥῆσιν ἐν τῇ φύσει τῶν ὄντων εὑρεῖν.
For nature does not possess the principles of realities that transcend nature, just as it does not possess the laws of things that are contrary to nature.	Οὐκ ἔχει γὰρ ἡ φύσις τῶν ὑπὲρ φύσιν τοὺς λόγους͵ ὥσπερ οὐδὲ τῶν παρὰ φύσιν τοὺς νόμους·
When I say “realities that transcend nature,” I mean the divine and incomprehensible pleasure of God, which God inherently brings about by nature when He unites Himself according to grace to those who are worthy.	ὑπὲρ φύσιν δὲ λέγω τὴν θείαν καὶ ἀνεννόητον ἡδονήν͵ ἣν ποιεῖν πέφυκεν ὁ θεὸς φύσει κατὰ τὴν χάριν τοῖς ἀξίοις ἑνούμενος͵
When, on the other hand, I say “things that are contrary to nature,” I mean the privation of grace producing unspeakable pain and suffering, which God is accustomed to bring about by nature when He unites Himself contrary to grace to those who are unworthy.	παρὰ φύσιν δὲ τὴν κατὰ στέρησιν ταύτης συνιστα μένην ἀνεκλάλητον ὀδύνην͵ ἣν ποιεῖν εἴωθεν ὁ θεός͵ φύσει παρὰ τὴν χάριν τοῖς ἀναξίοις ἑνούμενος.
For God, in a manner known only to Himself, by uniting Himself to all in accordance with the quality of the disposition that underlies each, imparts perception to each one, inasmuch as each one was formed by Himself for the reception of Him who at the end of the ages will be completely united to all.³⁵	Κατὰ γὰρ τὴν ὑποκειμένην ἑκάστῳ ποιότητα τῆς διαθέσεως ὁ θεός͵ τοῖς πᾶσιν ἑνούμενος ὡς οἶδεν αὐτός͵τὴν αἴσθησιν ἑκάστῳ παρέχεται καθώς ἐστιν ἕκαστος ὑφ΄ ἑαυτοῦ διαπεπλασμένος πρὸς ὑποδοχὴν τοῦ πάντως πᾶσιν ἑνωθησομένου κατὰ τὸ πέρας τῶν αἰώνων.

59.8. Σωτηρία δὲ τῶν ψυχῶν κυρίως ἐστὶ τὸ τέλος τῆς πίστεως· τέλος δὲ πίστεώς ἐστιν ἡ τοῦ πιστευθέντος ἀληθὴς ἀποκάλυψις· ἀληθὴς δὲ τοῦ πιστευθέντος ἐστὶν ἀποκάλυψις ἡ κατὰ ἀναλογίαν τῆς ἐν ἑκάστῳ πίστεως ἄρ ρητος τοῦ πεπιστευμένου περιχώρησις· περιχώρησις δὲ τοῦ πεπιστευμένου καθέστηκεν ἡ πρὸς τὴν ἀρχὴν κατὰ τὸ τέλος τῶν πεπιστευκότων ἐπάνοδος· ἡ δὲ πρὸς τὴν οἰκείαν ἀρχὴν κατὰ τὸ τέλος τῶν πεπιστευκότων ἐπάνοδός ἐστιν ἡ τῆς ἐφέσεως πλήρωσις· ἐφέσεως δὲ πλήρωσίς ἐστιν ἡ περὶ τὸ ἐφετὸν τῶν ἐφιεμένων ἀεικίνητος στάσις· ἀεικίνητος δὲ στάσις ἐστὶν ἡ τοῦ ἐφετοῦ διηνεκής τε καὶ ἀδιάστατος ἀπόλαυσις· ἀπόλαυσις δὲ διηνεκὴς καὶ ἀδιάστατος ἡ τῶν ὑπὲρ φύσιν θείων καθέστηκε μέθεξις· μέθεξις δὲ τῶν ὑπὲρ φύσιν θείων ἐστὶν ἡ πρὸς τὸ μετεχόμενον τῶν μετεχόντων ὁμοίωσις· ἡ δὲ πρὸς τὸ μετεχόμενον τῶν μετεχόντων ὁμοίωσίς ἐστιν ἡ κατ΄ ἐνέργειαν πρὸς αὐτὸ τὸ μετεχόμενον τῶν μετεχόντων δι΄ ὁμοιότητος ἐνδεχομένη ταυτότης· ἡ δὲ τῶν μετεχόντων ἐνδεχομένη κατ΄ ἐνέργειαν δι΄ ὁμοιότητος πρὸς τὸ μετεχόμενον ταυτότης ἐστὶν ἡ θέωσις τῶν ἀξιου μένων θεώσεως· ἡ δὲ θέωσίς ἐστι καθ΄ ὑπογραφῆς λόγον πάντων τῶν χρόνων καὶ τῶν αἰώνων καὶ τῶν ἐν χρόνῳ καὶ αἰῶνι περιοχὴ καὶ πέρας· περιοχὴ δὲ καὶ πέρας τῶν χρόνων καὶ τῶν αἰώνων ἐστὶ καὶ πάντων τῶν ἐν αὐτοῖς ἡ τῆς ἀκραιφνοῦς καὶ κυρίως ἀρχῆς πρὸς τὸ κυρίως τέλος καὶ ἀκραιφνὲς ἐν τοῖς σῳζομένοις ἀδιάστατος ἑνότης· ἀδιάστατος δὲ τῆς ἀκραιφνοῦς ἀρχῆς τε καὶ τέλους ἑνότης ἐν τοῖς σῳζομένοις ἐστὶν ἡ κρείττων τῶν οὐσιωδῶς ἀρχῇ τε καὶ τέλει μεμετρημένων τῶν κατὰ φύσιν ἔκβασις· ἔκβασις δὲ τῶν κατ΄ ἀρχὴν καὶ τέλος περιγεγραμμένων ἐστὶν ἡ ἄμεσος καὶ ἄπειρος καὶ ἐπ΄ ἄπειρον ἐν τοῖς ἀξιω θεῖσι τῆς κατὰ τὸ κρεῖττον νοουμένης τῶν κατὰ φύσιν ἐκβάσεως ἐνέργεια τοῦ θεοῦ πανσθενὴς καὶ ὑπερδύναμος· ἄμεσος δὲ καὶ ἄπειρος καὶ ἐπ΄ ἄπειρον ἐνέργεια τοῦ θεοῦ πανσθενής ἐστι καὶ ὑπερδύναμος ἡ κατὰ τὴν ἄφθεγκτον καὶ ὑπὲρ νόησιν ἕνωσιν ἄρρητός τε καὶ ὑπεράρρητος ἡδονὴ καὶ χαρὰ τῶν ἐνεργουμένων͵ ἧς οὐκ ἔστι νοῦν ἢ λόγον παντάπασιν ἢ νόησιν ἢ ῥῆσιν ἐν τῇ φύσει τῶν ὄντων εὑρεῖν. Οὐκ ἔχει γὰρ ἡ φύσις τῶν ὑπὲρ φύσιν τοὺς λόγους͵ ὥσπερ οὐδὲ τῶν παρὰ φύσιν τοὺς νόμους· ὑπὲρ φύσιν δὲ λέγω τὴν θείαν καὶ ἀνεννόητον ἡδονήν͵ ἣν ποιεῖν πέφυκεν ὁ θεὸς φύσει κατὰ τὴν χάριν τοῖς ἀξίοις ἑνούμε νος͵ παρὰ φύσιν δὲ τὴν κατὰ στέρησιν ταύτης συνιστα μένην ἀνεκλάλητον ὀδύνην͵ ἣν ποιεῖν εἴωθεν ὁ θεός͵ φύσει παρὰ τὴν χάριν τοῖς ἀναξίοις ἑνούμενος. Κατὰ γὰρ τὴν ὑποκειμένην ἑκάστῳ ποιότητα τῆς διαθέσεως ὁ θεός͵ τοῖς πᾶσιν ἑνούμενος ὡς οἶδεν αὐτός͵

59.8. “The salvation of souls,” properly speaking, “is the aim of faith.”³° The aim of faith is the true revelation of the object of one’s faith. The true revelation of the object of one’s faith is the ineffable relation of mutual love with that object according to the measure of each one’s faith. The relation of mutual love with the object of faith is the final return of the faithful to their own beginning. The final return of the faithful to their own beginning is the fulfillment of every desire. The fulfillment of desire is the ever-moving rest around the object of desire by those who desire it.³¹ The ever-moving rest around the object of desire by those who desire it is the perpetual enjoyment of the object of desire unbroken by any interval.³² Perpetual enjoyment of the object of desire unbroken by any interval is participation in divine realities that transcend nature. Participation in divine realities that transcend nature is the likeness” of the participants to the participable. The likeness of participants to the participable is the actualized identity of the participants with the participable, which they receive through the likeness. The actualized identity of participants with the participable received through the likeness is the divinization of those made worthy of it. Divinization, to state the matter briefly, is the compass and limit of all times and ages, and of everything that exists within them. The compass and limit of times and ages and of everything within them is the unity unbroken by any interval, among those who are being saved, of the true and proper beginning with the true and proper end.[⁴¹ The unity unbroken by any interval, among those being saved, of the true beginning with the true end, is the surpassing ecstasy[⁵¹ of those who by nature are essentially measured by a beginning and an end.³⁴ The ecstasy of those who by nature are circumscribed by a beginning and an end is the immediate and infinite activity of God, which is all-powerful and transcends all power, and which is infinitely active among those made worthy to pass beyond—in a superior sense—the things of nature. The immediate and infinite activity of God, which is infinitely active, and which is all-powerful and transcends all power, is the ineffable and beyond ineffable pleasure and joy of those who, in their union with God beyond all language and concepts, are the recipients of God’s activities—a joy which is absolutely impossible for intellect, reason, thoughts, or words, or anything else in the nature of created beings to capture or express. For nature does not possess the principles of realities that transcend nature, just as it does not possess the laws of things that are contrary to nature. When I say “realities that transcend nature,” I mean the divine and incomprehensible pleasure of God, which God inherently brings about by nature when He unites Himself according to grace to those who are worthy. When, on the other hand, I say “things that are contrary to nature,” I mean the privation of grace producing unspeakable pain and suffering, which God is accustomed to bring about by nature when He unites Himself contrary to grace to those who are unworthy. For God, in a manner known only to Himself, by uniting Himself to all in accordance with the quality of the disposition that underlies each, imparts perception to each one, inasmuch as each one was formed by Himself for the reception of Him who at the end of the ages will be completely united to all.³⁵

59 1Ἐρώτησις νθ1 Περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηρεύνησαν προφῆται οἱ περὶ τῆς εἰς ἡμᾶς χάριτος προφητεύσαντες͵ ἐρευνῶν τες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας. Ἐὰν αὐτοὶ οἱ μακάριοι προφῆται ἅπερ ἐκ πνεύματος ἁγίου ἐνηχήθησαν ἡμῖν ἐγγράφως κατ έλιπον ἐκζητῆσαι καὶ ἐξερευνῆσαι͵ πῶς αὐτοὶ ἐκ πνεύμα τος ἁγίου ἐνηχούμενοι καὶ τὰ ἀποκαλυπτόμενα αὐτοῖς συγ γράφοντες; ποίαν ἐκζήτησιν ἢ ἐξερεύνησιν ἐξεζήτουν ἢ ἐξη ρεύνων; Ἀπόκρισις. Τὰς μὲν ζητητικάς τε καὶ ἐρευνητικὰς τῶν θείων δυνάμεις οὐσιωδῶς ἔχει καταβεβλημένας αὐτῇ παρὰ τοῦ κτίσαντος κατ΄ αὐτὴν τὴν εἰς τὸ εἶναι πάροδον ἡ τῶν ἀνθρώπων φύσις͵ τὰς δὲ τῶν θείων ἀποκαλύψεις κατὰ χάριν ἡ τοῦ παναγίου πνεύματος ἐπιφοιτῶσα ποιεῖται δύνα μις. Ἐπειδὴ δὲ κατ΄ ἀρχὰς διὰ τῆς ἁμαρτίας τῇ φύσει τῶν ὁρατῶν ταύτας ὁ πονηρὸς προσήλωσε τὰς δυνάμεις͵ καὶ οὐκ ἦν ὁ συνιῶν ἢ ἐκζητῶν τὸν θεόν͵ πάντων τῶν μετειλη φότων τῆς φύσεως τὴν νοεράν τε καὶ λογικὴν δύναμιν ἐχόντων περιγεγραμμένην τῇ ἐπιφανείᾳ τῶν αἰσθητῶν καὶ μηδεμίαν κεκτημένων ἔννοιαν τῶν ὑπὲρ αἴσθησιν͵ εἰκότως ἡ τοῦ παναγίου πνεύματος χάρις τοῖς μὴ κατὰ πρόθεσιν ἐνδιαθέτως ὑπὸ τὴν ἀπάτην γενομένοις͵ τῶν ὑλικῶν ἀφηλώσασα͵ τὴν προσηλωμένην ἀποκατέστησε δύναμιν· ἣν καθαρὰν ἀπολαβόντες διὰ τῆς χάριτος͵ πρῶτον ἐζήτησαν καὶ ἠρεύνησαν͵ καὶ οὕτως ἐξεζήτησαν καὶ ἐξηρεύνησαν͵ διὰ τῆς αὐτῆς δηλαδὴ τοῦ πνεύματος χάριτος. Οὐ γὰρ θέμις εἰπεῖν ὡς μόνη καθ΄ ἑαυτὴν ἡ χάρις ἐνήργει τοῖς ἁγίοις τὰς γνώσεις τῶν μυστηρίων χωρὶς τῶν τῆς γνώσεως δεκτικῶν κατὰ φύσιν δυνάμεων͵ ἐπεὶ μὴ συνιέντας εἰσάγο μεν τοὺς ἁγίους προφήτας τῶν δοθέντων αὐτοῖς ὑπὸ τοῦ παναγίου πνεύματος φωτισμῶν τὴν δύναμινκαὶ πῶς ἀληθὴς ὁ φάσκων ἔσται λόγος ὅτι ὁ σοφὸς νοήσει τὰ ἀπὸ τοῦ ἰδίου στόματος; οὔτε μὴν δίχα τῆς τοῦ παναγίου πνεύματος χάριτος μόνῃ τῇ κατὰ φύσιν δυνάμει ζητήσαντες τὴν ἀληθῆ τῶν ὄντων ἀπειλήφασιν γνῶσιν͵ ἐπεὶ περιττὴ δειχθήσεται τοῖς ἁγίοις ἡ τοῦ πνεύματος ἐπιφοίτησις͵ κατὰ μηδὲν αὐτοῖς συνεργοῦσα πρὸς τὴν τῆς ἀληθείας φα νέρωσινκαὶ πῶς ἀληθὴς ὁ φάσκων ἔσται λόγος ὅτι πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων καὶ τὸ ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον; · ᾧ μὲν γάρ͵ φησίν͵ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας͵ ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα͵ ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ πνεύματι͵ ἄλλῳ δὲ χαρίσματα ἰαμάτων καὶ τὰ ἑξῆς· οἷς ἐπάγει· πάντα δὲ ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα͵ διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται· βούλεται δὲ τὸ ἑκάστῳ δηλονότι συμφέρον εἰς πληροφορίαν τῆς ἀπαθοῦς τῶν ἐπιζητούντων τὰ θεῖα ἐφέσεως. Ὁ γὰρ ἀπαθῶς τὰ θεῖα ζητῶν πάντως λήψεται τὸ ζητούμενον· ὁ δὲ μετά τινος πάθους αἰτῶν ὡς κακῶς ζητῶν ἀποτεύξε ται τοῦ ζητουμένου· φησὶ γάρ· αἰτεῖσθε καὶ οὐ λαμβάνετε͵ διότι κακῶς αἰτεῖσθε. Οὐκοῦν οὔτε ἡ χάρις τοῦ παναγίου πνεύματος ἐνεργεῖ σοφίαν ἐν τοῖς ἁγίοις χωρὶς τοῦ ταύτην δεχομένου νοός͵ οὔτε γνῶσιν χωρὶς τῆς δεκτικῆς τοῦ λόγου δυνάμεως͵ οὔτε πίστιν ἄνευ τῆς κατὰ νοῦν καὶ λόγον τῶν μελλόντων καὶ πᾶσι τέως ἀδήλων πληροφορίας͵ οὔτε ἰαμάτων χαρίσματα δίχα τῆς κατὰ φύσιν φιλανθρωπίας͵ οὔτε τι ἕτερον τῶν λοιπῶν χαρισμάτων χωρὶς τῆς ἑκάστου δεκτικῆς ἕξεώς τε καὶ δυνάμεως· οὔτε μὴν πάλιν ἓ τῶν ἀπηριθμημένων ἄνθρωπος κτήσεται κατὰ δύναμιν φυσικὴν δίχα τῆς χορη γούσης ταῦτα θείας δυνάμεως. Καὶ δηλοῦσι τοῦτο σαφῶς πάντες οἱ ἅγιοι μετὰ τὰς ἀποκαλύψεις τῶν θείων ζητοῦντες τῶν ἀποκαλυφθέντων τοὺς λόγους. Ἀβραὰμ γάρ͵ λαβὼν τὴν ἐπαγγελίαν τῆς κληρονομίας τῆς δειχθείσης αὐτῷ γῆς͵ φάσκοντος πρὸς αὐτὸν τοῦ θεοῦ· ἐγὼ ὁ θεὸς ὁ ἐξαγαγών σε ἐκ χώρας Χαλδαίων ὥστε δοῦναί σοι τὴν γῆν ταύτην κληρονομῆσαι αὐτήν͵ οὐκ ἠρκέσθη λαβὼν ὅπερ ἐκζητῶν ἐξῆλθεν ἐκ γῆς Χαλδαίων͵ ἀλλ΄ ἠρεύνησε μαθεῖν ποθῶν καὶ τὸν τρόπον τῆς κληρονομίας͵ λέγων πρὸς τὸν θεόν· δέσποτα κύριε͵ κατὰ τί γνώσομαι ὅτι κληρονομήσω αὐτήν; Καὶ Μωυσῆς͵ λαβὼν τῶν σημείων καὶ τῶν τεράτων τὴν δύναμιν͵ ἐζήτει καὶ τοὺς τρόπους διδαχθῆναι καὶ τοὺς λόγους͵ καθ΄ οὓς ἔδει τῶν δοθέντων σημείων ἀποδειχθῆναι τὴν πίστωσιν· καὶ ἔθετο ἐν αὐτοῖς͵ φησὶν ὁ μέγας Δαυίδ͵ τοὺς λόγους τῶν σημείων αὐτοῦ καὶ τῶν τεράτων αὐτοῦ ἐν γῇ Χάμ. Καὶ πάλιν αὐτὸς περὶ ἑαυτοῦ πρὸς τὸν θεὸν βοῶν φησιν ὁ Δαυίδ· ἀποκάλυψον τοὺς ὀφθαλμούς μου͵ καὶ κατανοήσω τὰ θαυμάσιά σου ἐκ τοῦ νόμου σου καὶ λύχνος τοῖς ποσί μου ὁ νόμος σου καὶ φῶς ταῖς τρίβοις μου. Καὶ Δανιὴλ ὁ μέγας ἀνὴρ τῶν ἐπιθυμιῶν τῶν θείων ὁράσεων͵ ὑπὲρ ὧν τρεῖς ἑβδομάδας ἡμερῶν ἐτέλεσεν ἄσιτος͵ τοὺς λόγους ἐκζητῶν ἀκούει ἀγγέλου πρὸς ἄγγελον λέγοντος· συνέτισον ἐκεῖνον τὴν ὅρασιν. Καὶ Ζαχαρίας ὁ μέγας προφήτης δι΄ ὅλης τῆς αὐτοῦ προφητείας καθ΄ ἑκάστην ὅρα σιν τὸν ἐν αὐτῷ λαλοῦντα ἄγγελον εἰσάγει͵ δεικνύοντά τε τὰς ὁράσεις καὶ διδάσκοντα τοὺς τῶν ὁράσεων λόγους͵ φάσκων· καὶ ἔδειξέν μοι ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοί· καὶ εἶπέ μοι ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοί· καὶ εἶπα τῷ ἀγγέλῳ τῷ λαλοῦντι ἐν ἐμοί· κύριε͵ τί ἐστι ταῦτα; Καὶ δῆλον ἐντεῦθεν ὅτι πάντες οἱ ἅγιοι καὶ ἐδέχοντο ὑπὸ τοῦ πνεύματος ἀποκαλύψεις καὶ ἐζήτουν ἀποκαλυφθῆναι τῶν ἀποκαλυφθέντων τοὺς λόγους͵ καὶ ὅτι τοῦ πνεύματος ἡ χάρις οὐδαμῶς τῆς φύσεως καταργεῖ τὴν δύναμιν͵ ἀλλὰ μᾶλλον καταργηθεῖσαν τῇ χρήσει τῶν παρὰ φύσιν τρόπων ἐνεργὸν ἐποίει πάλιν͵ τῇ χρήσει τῶν κατὰ φύσιν πρὸς τὴν τῶν θείων κατανόησιν ἄγουσα. Ζητεῖ γὰρ ἐν ἡμῖν τὴν τῶν ὄντων γνῶσιν τὸ πνεῦμα τὸ ἅγιον καὶ ἐρευνᾷ͵ ἀλλ΄ οὐχ ἑ αυτῷ ζητεῖ τὸ ζητούμενον͵ ὅτι θεὸς καὶ πάσης ἐπέκεινα γνώσεως͵ ἀλλ΄ ἡμῖν τοῖς δεομένοις τῆς γνώσεως͵ ὥσπερ ἀμέλει καὶ ὁ λόγος γίνεται σὰρξ οὐχ ἑαυτῷ͵ ἀλλ΄ ἡμῖν τὸ διὰ τῆς σαρκώσεως ἐξανύων μυστήριον. Ὡς γὰρ χωρὶς σαρκὸς νοερῶς ἐψυχωμένης οὐκ ἐνήργει θεοπρεπῶς τὰ κατὰ φύσιν τῆς σαρκὸς ὁ λόγος͵ οὕτως οὐδὲ τὸ πνεῦμα τὸ ἅγιον ἐν τοῖς ἁγίοις ἐνεργεῖ τὰς γνώσεις τῶν μυστηρίων χωρὶς τῆς κατὰ φύσιν ζητούσης τε καὶ ἐρευνώσης τὴν γνῶσιν δυνάμεως. Εἴτε οὖν ἐζήτουν ἢ ἐξεζήτουν͵ εἴτε ἠρεύνων ἢ ἐξηρεύνων οἱ ἅγιοι͵ τὴν χάριν εἶχον τοῦ πνεύματος κινοῦσαν αὐτῶν τὴν νοερὰν καὶ λογικὴν δύναμιν πρὸς ζήτησιν καὶ ἔρευναν τῆς τῶν ψυχῶν σωτηρίας͵ καὶ χωρὶς τοῦ πνεύματος οὐδὲν παντελῶς ἐθεώρουν πνευματικόν͵ ὅτι μηδὲ πέφυκεν ὁ ἀνθρώπινος νοῦς ἄνευ θείου φωτὸς τῶν θείων καὶ νοητῶν ἀντιλαμβάνεσθαι. Ὡς γὰρ οὐκ ἔστι χωρὶς ἡλιακοῦ φωτὸς ὀφθαλμὸν ἀντιλαμβάνεσθαι τῶν αἰσθητῶν͵ οὕτω δίχα πνευ ματικοῦ φωτὸς νοῦς ἀνθρώπινος οὔποτ΄ ἂν δέξαιτο θεωρίαν πνευματικήν· τὸ μὲν γὰρ φωτίζει κατὰ φύσιν τὴν αἴσθησιν πρὸς τὴν τῶν σωμάτων ἀντίληψιν͵ τὸ δὲ πρὸς τὴν θεωρίαν τὸν νοῦν καταυγάζει πρὸς κατανόησιν τῶν ὑπὲρ αἴσθησιν.

59.9 Σωτηρίαν δὲ ψυχῶν͵ ὡς οἶμαι͵ τυχὸν ὁ τῶν ἀποστόλων ἀκρότατος ἔφη Πέτρος͵ ὡς πίστεως τέλος͵ τῶν ὑπὲρ φύσιν τὴν μέθεξιν· περὶ ἧς σωτηρίας͵ διὰ πνεύματος ἁγίου δηλαδή͵ σαφῶς ἐξεζήτησαν προφῆται καὶ ἐξηρεύνησαν εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ͵ προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας. Οὐκοῦν τοὺς ἐκζητοῦντας ἐν πνεύματι τὴν τῶν ψυχῶν σωτηρίαν καὶ ἐξερευνῶντας τοὺς ταύτης πνευματικοὺς τῆς σωτηρίας λόγους τε καὶ τρόπους ὁδηγεῖ πρὸς κατανόησιν τὸ πνεῦμα τὸ ἅγιον͵ οὐκ ἐῶν ἀκίνητον ἐν αὐτοῖς μένειν καὶ ἀνενέργητον τὴν δι΄ ἧς ἐκζητεῖν τὰ θεῖα πεφύκασι δύναμιν͵ πρῶτον μὲν αὐτοὺς διδάσκον ζητῆσαι τὴν κατὰ τὴν ἁμαρτίαν τῆς προαιρέσεως ἢ τὴν κατὰ τὴν προαίρεσιν τῆς ἁμαρτίας νέκρωσιν καὶ τὴν κατὰ τὴν ἀρετὴν τῆς προαιρέσεως ἢ τὴν κατὰ τὴν προαίρεσιν τῆς ἀρετῆς ἀνα βίωσιν͵ ἐρευνῆσαι δὲ τῆς κατὰ τὴν ἁμαρτίαν τῆς προ αιρέσεως ἢ τῆς κατὰ τὴν προαίρεσιν τῆς ἁμαρτίας νε κρώσεως τοὺς τρόπους͵ ὡσαύτως δὲ καὶ τῆς κατὰ τὴν ἀρετὴν τῆς προαιρέσεως ἢ τῆς ἀρετῆς κατὰ τὴν προαίρεσιν ἀναστάσεως τοὺς λόγους· δι΄ ὧν͵ τρόπων τέ φημι καὶ λόγων͵ ἡ κατὰ τὴν προαίρεσιν τῆς ἁμαρτίας ἢ ἡ κατὰ τὴν ἁμαρτίαν τῆς προαιρέσεως νέκρωσις καὶ ἡ κατὰ τὴν προ αίρεσιν τῆς ἀρετῆς ἢ τῆς προαιρέσεως κατὰ τὴν ἀρετὴν ἀνάστασις γίνεσθαι πέφυκεν͵ ἔχουσα προδήλως κατὰ τὸν αἰῶνα τοῦτον͵ ὃν καιρὸν προσηγόρευσεν ὁ λόγος͵ τὰ εἰς Χριστόν͵ ἤγουν ὑπὲρ Χριστοῦ͵ περὶ φύσιν παθήματα͵ ἅπερ αὐτοῖς προεμαρτύρετο τὸ πνεῦμα τὸ ἅγιον͵ ἵνα γένωνται σύμφυτοι τοῦ θανάτου τοῦ Χριστοῦ κατὰ τὴν νέκρωσιν τῆς ἁμαρτίας καὶ τῆς ἀναστάσεως κατὰ τὴν ἔγερσιν τῆς ἀρετῆς. Δεῖ γὰρ ὡς ἀληθῶς τὸν σωθησόμενον μὴ μόνον τῇ προαιρέσει νεκρῶσαι τὴν ἁμαρτίαν͵ ἀλλὰ καὶ αὐτὴν τὴν προαίρεσιν τῇ ἁμαρτίᾳ͵ καὶ μὴ μόνον ἀναστῆσαι τῇ ἀρετῇ τὴν προαίρεσιν͵ ἀλλὰ καὶ αὐτὴν τῇ προαιρέσει τὴν ἀρετήν͵ ἵνα νεκρὰ νεκρᾶς ὅλης ὅλη διαιρεθεῖσα τῆς ἁμαρτίας μὴ αἰσθάνηται καὶ ζῶσα ζώσης ὅλης ὅλη τῆς ἀρετῆς ἐπαι σθάνηται καθ΄ ἕνωσιν ἀδιάσπαστον ἡ προαίρεσις. Ταῦτα μὲν τυχὸν πρῶτον ζητήσαντες καὶ ἐρευνήσαντες οἱ ἅγιοι διὰ πνεύματος ἁγίου τὴν πρακτικὴν κατώρθωσαν φιλοσοφίαν· μεθ΄ ἥν͵ οἷα δὴ καθαροὶ γεγονότες καὶ παντὸς ἐλεύθεροι μολυσμοῦ͵ πρὸς τὸ τέλος τῶν ὄντων ὑπὸ τοῦ αὐτοῦ πνεύματος τὸ νοερὸν ἐκίνησαν ὄμμα τῆς ψυχῆς͵ ἐκζητοῦντες μετὰ τὴν προαιρετικὴν ἀνάστασιν καὶ τὴν τῆς φύσεως ἀφθαρσίαν͵ καὶ ἐξερευνῶντες τούς τε τρόπους καὶ τοὺς λόγους τῆς κατ΄ αὐτὴν θεοπρεποῦς ἀθανασίας. Οὐ γὰρ ἐζήτουν ἔτι τὴν ἀνάστασιν τῆς προαιρέσεως͵ ἣν ἤδη κατὰ τὴν πρακτικὴν λαβόντες εἶχον παρὰ τοῦ πνεύματος͵ οὐδὲ τοὺς κατ΄ αὐτὴν ἠρεύνων τρόπους͵ οὓς φθάσαντες κατ ώρθωσαν διὰ τῆς χάριτος͵ ἀλλ΄ ἣν οὐκ εἶχον τῆς φύσεως ἐξεζήτουν ἀφθαρσίαν͵ καὶ τοὺς τρόπους καὶ τοὺς λόγους τῆς κατ΄ αὐτὴν ἐξηρεύνων θεώσεως͵ πρὸς ἣν ἠπείγοντο τῆς κατ΄ αὐτὴν ἐν Χριστῷ δόξης ἐπιθυμοῦντες͵ ἵνα͵ ὥσπερ συν έπαθον αὐτῷ κατὰ τὸν αἰῶνα τοῦτον͵ ὅν͵ ὡς ἔφην͵ καιρὸν ὠνόμασεν ὁ λόγος͵ οὕτως καὶ συνδοξασθῶσι κατὰ τὸν αἰῶνα τὸν μέλλοντα͵ κληρονόμοι μὲν ὑπὲρ φύσιν θεοῦ κατὰ τὴν χάριν͵ συγκληρονόμοι δὲ Χριστοῦ͵ κατ΄ οἰκονομίαν τῇ δυνάμει τῆς ἐνανθρωπήσεως τὴν ὅλην οἰκειουμένου φύσιν͵ γινόμενοι. Θεὸς γὰρ ὑπάρχων φύσει καὶ ἄνθρωπος ὁ Χριστὸς ὑφ΄ ἡμῶν ὡς θεὸς ὑπὲρ φύσιν χάριτι κληρονομεῖται κατὰ τὴν ἄρρητον μέθεξιν καί͵ δι΄ ἡμᾶς ἐν εἴδει τῷ καθ΄ ἡμᾶς ὡς ἄνθρωπος ἡμᾶς οἰκειούμενος͵ ἑαυτὸν κληρονομεῖ σὺν ἡμῖν κατὰ τὴν ἀνεννόητον συγκατάβασιν· ὃν τῷ πνεύματι μυστικῶς οἱ ἅγιοι προθεωρήσαντες ἐδιδάχθησαν ὡς χρὴ τῆς κατὰ τὸ μέλλον φανησομένης διὰ τὴν ἀρετὴν ἐν Χριστῷ δόξης τὰ εἰς αὐτὸν ὑπὲρ ἀρετῆς κατὰ τὸ παρὸν προκαθηγεῖσθαι παθήματα· ἐρευνῶντες γάρ͵ φησίν͵ εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ προ μαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας. Οὐκοῦν καὶ ἐξεζήτουν καὶ ἐξηρεύνων οὐ μόνον τὴν ἀφθαρσίαν τῆς φύσεως καὶ τοὺς λόγους τῆς κατ΄ αὐτὴν ἐκθεώσεως͵ ἀλλὰ δὴ καὶ τὸν καιρὸν καθ΄ ὃν ἡ διὰ παθη μάτων ὑπὲρ αὐτῆς δοκιμασία γενήσεται͵ φανερὰν ποι ουμένη τῶν τε κατ΄ ἀλήθειαν αὐτῆς ἐφιεμένων τὴν διάθε σιν καὶ τῶν καθ΄ ὑπόκρισιν ἐρᾶν αὐτῆς νομιζομένων τὴν πρόθεσιν͵ καὶ τὸν ἄλλον καιρόν͵ ἤγουν αἰῶνα͵ καθ΄ ὃν παροῦσα φανήσεται κατ΄ ἐνέργειαν͵ πάντας ἀναλόγως͵ καθὼς ἕκαστός ἐστιν αὐτῆς δεκτικός͵ μεταποιοῦσα πρὸς τὴν θείαν ὁμοίωσιν· ἣν δόξαν τυχὸν τοῖς ὑπὲρ ἀρετῆς μεθεπομένην πόνοις προεῖπεν ὁ λόγος. Ταῦτα μὲν ἐρεῖ τις ἀπολογούμενος πρὸς τὸν λέγοντα τί δήποτε μὴ ζήτησιν καὶ ἐρεύνησιν͵ ἀλλ΄ ἐκζήτησιν ἐνταῦθα καὶ ἐξερεύνησιν εἶπεν ἡ γραφή͵ καὶ τὸν πρόχειρον νοῦν ἐμφαντικῶς προδεικνύμε νος. Ἐγὼ δὲ καὶ ἄλλον οἶδα παρά τινος σοφοῦ λόγον ἀκούσας. Ἕλεγε γὰρ ἐκεῖνος͵ μυστικώτερον τὸν περὶ τῆς ἀρχῆς καὶ τοῦ τέλους τῆς τε ζητήσεως καὶ τῆς ἐκζητήσεως λόγον ποιούμενος͵ πρὸς μὲν τὴν ἀρχὴν τετάχθαι φυσικῶς τὴν ζήτησιν͵ πρὸς δὲ τὸ τέλος τὴν ἐκζήτησιν· οὐ γάρ τις φυσικῶς ἐκζητεῖ τὴν ἀρχήν͵ ὥσπερ οὐδὲ ζητεῖ φυσικῶς τὸ τέλος͵ ἀλλὰ τὴν μὲν ἀρχὴν ζητεῖ͵ τὸ δὲ τέλος ἐκζητεῖ. Ἀφ΄ οὗ γάρ͵ ἔφασκεν͵ ἅμα τῷ εἶναι διὰ τῆς παρακοῆς τὴν οἰκείαν ἀρχὴν ὀπίσω ποιήσας ὁ ἄνθρωπος ζητεῖν οὐκ ἠ δύνατο τὸ κατόπιν αὐτοῦ γεγενημένον͵ καὶ ἐπειδὴ φυσι κῶς ἡ ἀρχὴ περιγράφει τῶν ὑπ΄ αὐτῆς γεγενημένων τὴν κίνησιν͵ εἰκότως προσηγορεύθη καὶ τέλος͵ εἰς ὅπερ͵ ὡς αἰτίαν τῆς τῶν κινουμένων κινήσεως͵ δέχεται πέρας ὁ δρόμος. Ἐκζητῶν οὖν τὸ ἑαυτοῦ τέλος ὁ ἄνθρωπος εἰς τὴν ἀρχὴν καταντᾷ͵ φυσικῶς ἐν τῷ τέλει τυγχάνουσαν· ἧς ἀπολιπὼν τὴν ζήτησιν͵ τὴν αὐτῆς͵ ὡς τέλους φύσει͵ μετῆλθεν ἐκζήτησιν. Οὐ γὰρ ἦν αὐτῆς διαφυγεῖν τὴν περι γραφήν͵ πανταχόθεν αὐτὸν περιϊσταμένην καὶ τὴν αὐτοῦ περιορίζουσαν κίνησιν. Οὐκ ἦν οὖν ζητῆσαι τὴν ἀρχήν͵ ὡς ἔφην͵ ὀπίσω γεγενημένην͵ ἀλλ΄ ἐκζητῆσαι τὸ τέλος ἐμπρὸς ὑπάρχον͵ ἵνα γνῷ διὰ τοῦ τέλους τὴν ἀπολειφθεῖσαν ἀρχήν͵ ἐπειδὴ μὴ ἔγνω τὸ τέλος ἐκ τῆς ἀρχῆς. Καὶ τοῦτο τυχὸν ὁ σοφὸς μυσταγωγῶν Σολομών φησιν· τί τὸ γεγενη μένον͵ αὐτὸ τὸ γενησόμενον· καὶ τί τὸ πεποιημένον͵ αὐτὸ τὸ ποιηθησόμενον͵ ὡσανεὶ σαφῶς τὴν ἀρχὴν ἐκ τοῦ τέλους δεικνύς. Οὐκέτι γὰρ μετὰ τὴν παράβασιν δείκνυται τὸ τέλος ἐκ τῆς ἀρχῆς͵ ἀλλ΄ ἡ ἀρχὴ ἐκ τοῦ τέλους͵ οὐδὲ ζητεῖ τις τοὺς τῆς ἀρχῆς λόγους͵ ἀλλ΄ ἐκζητεῖ τοὺς πρὸς τὸ τέλος τοὺς κινουμένους ἀπάγοντας. Εἰ δέ͵ ὅτι πολλαχοῦ τῆς γραφῆς ἡ ζήτησις εἴρηται͵ ὡς τὸ ζήτησον εἰρήνην καὶ δίωξον αὐτήν͵ καὶ ζητεῖτε πρῶτον τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ͵ βεβαίαν οὐχ ἡγεῖται ταύτην ἔννοιαν͵ αὐτόθεν ἔχει νουνεχῶς ἐπι σκήπτων τῶν λεχθέντων τὴν πίστωσιν. Εἰπὼν γὰρ ὁ λόγος ζήτησον εἰρήνην καὶ δίωξον αὐτὴν ἐν τῷ τέλει τὴν ἀρχὴν διῶξαι παρενεγύησε καὶ τὴν βασιλείαν͵ ἀρχὴν οὖσαν διὰ τῆς δικαιοσύνης͵ ὡς τέλους τῆς βασιλείας͵ ἐκζητῆσαι παρεκελεύσατο. Βασιλεία γὰρ θεοῦ πρὸ πάσης ἐστὶ δικαιοσύνης͵ μᾶλλον δὲ κυριώτερον εἰπεῖν αὐτοδικαιο σύνη͵ πρὸς ἥν͵ ὡς τέλος͵ ἐπείγεται πᾶσα σπουδαίου κίνη σις. Εἰ γὰρ δικαιοσύνη ἐστὶν ἡ τοῦ ἴσου κατ΄ ἀξίαν ἑκάστῳ διανέμησις͵ βασιλεία δὲ ἔννομός ἐστιν ἐπιστασία͵ ἄρα ταὐτὸν τῇ βασιλείᾳ ἡ δικαιοσύνη͵ δι΄ ἦς͵ ὡς τέλους͵ ὁδεύειν τοῖς βουλομένοις ἐστὶν εὐμαρές͵ ὡς πρὸς ἀρχὴν τὴν βασι λείαν· δικαιοσύνη γάρ ἐστι βασιλεία ἐνεργουμένη καὶ βα σιλεία ἐστὶ δικαιοσύνη δι΄ ἔργων κεκυρωμένη· τὸ γὰρ ἐν νόμως ἐπιστατεῖν τοῖς οὖσι διανέμειν ἐστὶν ἑκάστῳ τὰ πρὸς ἀξίαν͵ καὶ τὸ διανέμειν ἑκάστῳ τὰ πρὸς ἀξίαν ἔννο μός ἐστι τῶν ὄντων ἐπιστασία. Οὐκοῦν οὐδὲν τῆς κατὰ νοῦν τῆς ἁγίας γραφῆς ὁμαλότητος ἡ κατὰ τὴν λέξιν διαφορὰ παρεσάλευσεν͵ παρὰ τοῖς σοφοῖς δηλαδὴ τῶν θείων νοήμοσιν. Εἰ δὲ καὶ καθ΄ ἕτερον βούλοιτό τις ἐκδέχεσθαι τρόπον τήν τε ζήτησιν καὶ ἐρεύνησιν͵ καὶ τὴν ἐκζήτησιν καὶ τὴν ἐξερεύνησιν͵ εὑρήσει τὴν μὲν ζήτησιν καὶ τὴν ἐκζήτησιν περὶ τὸν νοῦν κινουμένας͵ τὴν δὲ ἐρεύνησιν καὶ τὴν ἐξερεύνησιν περὶ τὸν λόγον. Ζητεῖ γὰρ φυσικῶς ὁ νοῦς͵ ἐρευνᾷ δὲ κατὰ φύσιν ὁ λόγος. Ζήτησις γάρ ἐστιν͵ ἵν΄ ὡς ἐν ὅρῳ περιλαβὼν εἴπω͵ ἁπλῆ τοῦ νοὸς πρός τι γνωστὸν μετ΄ ἐφέσεως κίνησις· ἐρεύνησις δέ ἐστιν ἁπλῆ τοῦ λόγου περί τι γνωστὸν μετά τινος ἐννοίας διάκρισις· ἐκζήτησις δέ ἐστιν ἡ κατ΄ ἐπιστήμην τοῦ νοὸς γνωστικὴ πρός τι γνωστὸν μετὰ ποιᾶς͵ ἤγουν τοιᾶσδε͵ ἐφέσεως κίνησις· ἐξερεύνησις δέ ἐστιν ἡ τοῦ λόγου κατ΄ ἐνέργειαν περί τι γνωστὸν μετὰ ποιᾶς͵ ἤγουν τοιᾶσδε͵ ἐννοίας διάκρισις· οὕστινας ὅρους ἐπὶ τὰ θεῖα μεταφέροντες͵ φαμὲν ὅτι ζήτησίς ἐστιν ἡ τοῦ νοῦ πρώτη τε καὶ ἁπλῆ πρὸς τὴν ἰδίαν αἰτίαν μετ΄ ἐφέσεως κίνησις͵ ἐρεύνησις δέ ἐστιν ἡ πρώτη τε καὶ ἁπλῆ τοῦ λόγου περὶ τὴν ἰδίαν αἰτίαν μετά τινος ἐννοίας διάκρισις͵ ἐκζήτησις δὲ πάλιν ἐστὶν ἡ τοῦ νοῦ κατ΄ ἐπιστήμην γνωστικὴ πρὸς τὴν ἰδίαν αἰτίαν μετά τινος ζεούσης ἐφέσεως κίνησις͵ ἐξερεύνησις δέ ἐστιν ἡ τοῦ λόγου κατ΄ ἐνέργειαν τῶν ἀρετῶν περὶ τὴν ἰδίαν αἰτίαν μετά τινος ἔμφρονος καὶ σοφῆς ἐννοίας γινομένη διάκρισις. Οὐκοῦν καὶ οἱ ἅγιοι προφῆται͵ περὶ τῆς σωτηρίας τῶν ψυχῶν ἐκζητήσαντές τε καὶ ἐξερευνήσαντες͵ διάπυρον εἶ χον καὶ ζέουσαν μετ΄ ἐπιστήμης καὶ γνώσεως πρὸς τὸν θεὸν τὴν τοῦ νοῦ κατ΄ ἔφεσιν κίνησιν͵ καὶ ἔμφρονα καὶ σοφὴν τὴν τοῦ λόγου κατὰ τὴν ἐνέργειαν τῶν θείων διάκρισιν· οὓς οἱ μιμούμενοι μετὰ γνώσεως καὶ ἐπιστήμης τὴν τῶν ψυχῶν ἐκζητοῦσι σωτηρίαν͵ καὶ μετὰ φρονήσεως καὶ σοφίας ἐξερευνῶντες μετέρχονται τὴν ἐν τοῖς θείοις ἔργοις διάκρισιν.

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